201212http://jostar-elmi.maalem.ir/article_21636_2621fc476073a8dd7928514031688571.pdfImpossibility of Knowing AllahSayyed MasuodImraniMember of scientific Panel of Theology Department of Brothersauthortextarticle2012perOne of the most important and basic issues in Islamic theology is the Impossibility of fathoming Allah’s essence and His infinite nature. The writer has analyzed this question and tried to prove this matter through the logical proofs. He utilizes some corroborative verses and traditions from the Prophet family Ahl al-Bayt- (p.b.u.t). He also examines Muslims’ opinions such as philosophers, mystics and theologians.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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20122437http://jostar-elmi.maalem.ir/article_21638_e076fd202811406b718fd6a060bf0f14.pdfdx.doi.org/10.22081/jet.2012.21638A Critique of Divine Command TheorySadiqaHamīdīMember of Theology Panelauthortextarticle2012perThere are two general viewpoints concerning the relation between religion and morality. Some consider morality as independent and separate from religion and some view it as originated from Divine command and dependent on it. The second viewpoint, which is interpreted as Divine command, has advocates among the Islamic and Western theologians. To prove their viewpoints, they have brought up various reasons. Advocates of the first viewpoint, who also believe in the inherent good and evil, have criticized these reasons. The non-evilness of duty beyond the power (taklīf-i mā lāyatāq) and God’s absolute ownership are among the most important reasons of the advocates of the second viewpoint, which is critically reviewed in this article.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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20123847http://jostar-elmi.maalem.ir/article_21641_aab3697d38c9074bdc5bebf15b19fd4e.pdfdx.doi.org/10.22081/jet.2012.21641Divine Prudence, Imam Mahdi (Aj) and the New ReligionAshraf alssadatNoay BaghbanMember of scientific Panel of Wisdomauthortextarticle2012perThe global government of Imam Mahdi (Aj) follows the pattern of the Prophet’s(PBUH) method of state in early period of Islam; however, it has faced with many extended innovations during the occultation. The writer believes that Imam Mahdi(Aj) ‘like his grandfather, will break the Idols and eliminate and destroy unwise customs grown with superstitions and innovations. This article deals with the actions of his holiness such as fighting against lavishness and luxury, returning to worship of God and to the Qur’an as opposed to whimsical desires and Personal and self-centered views. As the writer believes, people in the reappearence time would imagine that he has brought a new religion.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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20124859http://jostar-elmi.maalem.ir/article_21642_b423e0e24cb8f1853f6be09268d0c608.pdfdx.doi.org/10.22081/jet.2012.21642The Holy Prophet’s (S.A.W.) Absolute Infallibility and Criticizing the Viewpoints of the Mu'tazilites and Ash'aritesMohammadKhaniMember of Scientific Panel of Theologyauthortextarticle2012perOne of the most important issues in Islamic theology is the scope of Infallibility of the Prophet of Islam (S.A.W.). The Asha’arites believe that the Holy Prophet (S.A.W.) was only Infallible after his prophethood and just in committing major sins. On the contrary, the Mu'tazilites believe in the Infallibility of the Holy Prophet before the prophethood as well. But they do not consider committing minor sins in regard to the affairs not concerning religion, in conflict with the infallibility. According to Shi’a, the holy Prophet was free of sins and mistakes from his birth time till his death. This definition of Infallibility is called absolute infallibility (infallibility in action, talks, and thoughts). In this writing, the viewpoints of the Mu'tazilites and Ash'arites have been criticized and the viewpoint of the Shi’as has been explained.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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20126077http://jostar-elmi.maalem.ir/article_21643_53fdbe9850de303f8f07223fa8e4597e.pdfdx.doi.org/10.22081/jet.2012.21643A Deliberation on the Cognitive Meaning of Imam and Imamate WordsHadiYasaqiMember of scientific Panel of Theology Department of Brothersauthortextarticle2012perIn this article, by studying Imamate issue, it has been tried to declare its lexical and idiomatic meanings among Sh’ite and Non-sh’ite. After collecting the most important definitions, based on the effects of each group’s presumption, it is mentioned that although there are some similarities in terms of external and verbal concept, regarding this definition as a priori among Shiats theologians and as a posteriori among Non-Shi’ite theologians, the main difference is obvious. We can also realize the reason of why the Nonshiats theologians are confused, which leads to the contradiction between their definition and their idea when they define Imamate. There is also contradiction in their act with what they define for Imamate.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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20127890http://jostar-elmi.maalem.ir/article_21644_6e649c7f25f521a812c4cd476b76fc65.pdfdx.doi.org/10.22081/jet.2012.21644Proving Imam Ali’s Imamate from the Qur’anic Verse of Wilaya and Explaining the Viewpoint of ImamiyehSeyed HossienHosseiniMember of scientific Panel of Theology Department of Brothersauthortextarticle2012perThis writing attempts to explain the Shi’ites viewpoint regarding the Imamate of Imam Ali (peace be upon him) based on the Qur’anic verse of Wilaya and tries to prove this claim by going through these three premises: 1. The word innama (surely) used in the above verse has a restrictive function. 2. Proving that the word Wali in the above verse has the meaning of prior in tenure. 3. Proving that the wilaya verse was revealed regarding Imam Ali (peace be upon him).JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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201291103http://jostar-elmi.maalem.ir/article_21645_33c02b89b3e30be4a7cc1026460f0699.pdfdx.doi.org/10.22081/jet.2012.21645Theological Studies؛ An Introduction to the Scope, Methods, and Verbal SkillsMoslemGryvanyMember of Scientific Panel of Theology Panelauthortextarticle2012perThe initial impression is that theology is merely related to instrumental reasoning in theology and in the realm of the past problems and is based on religious principles. This article seeks to change the mindset of the addressees interested in theology. Theology as a science is not restricted to the ancient theology of the insiders and the outsiders; but it also includes the areas of comparative theology among religions and modern theological discourses, too. In a sense, in addition to the field of "knowledge", theology has overlapped with the fields of "methods" and "capabilities", as well. This article outlines a general overview of these issues. Dealing with theology and comprehensive investigation of its problems, like other fields of knowledge, requires familiarity with other methods and enjoying special skills in discovering new problems and responding to them. These methods in theology are divided into three categories: methods of extracting information, methods of adjustment and tabwib (dividing into chapters), and the methods of describing and explaining theological knowledge. Skills are also placed in two groups: criticism skill that includes such parts as the principles and techniques of criticism and quality of criticism of a viewpoint; and the skill of removing doubts. In this writing, for each of the above-mentioned methods and skills some examples and explanations have been mentioned.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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2012104121http://jostar-elmi.maalem.ir/article_21646_e2137bfa5ec376be4df201c00ddaa427.pdfdx.doi.org/10.22081/jet.2012.21646The Holy Scripture and Deification of Jesus ChristHosseinKeramatiMember of Theology Panelauthortextarticle2012perThis article is criticizing the divinity of Christ from the Holy Scripture’s perspective. The author first deals with Paul, the theorizer of the Christ’s divinity and then points out at the confrontation of Christ’s real disciple and Paul. It also mentions some examples of the opposition of the theory of Christ’s divinity to the Old Testament and some authentic portions of the New Testament. According to the author, the Christianity approved by Jesus Christ (A.S.) has never believed in his divinity, believing that this great messenger has enjoyed a high status as a pious servant of the Exalted God.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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2012122136http://jostar-elmi.maalem.ir/article_21647_e9e942cb04c9374e3e7d14674f6138dc.pdfdx.doi.org/10.22081/jet.2012.21647Silent Jurisprudence Getting Familiar with Book of VidēvdātRohullahShafi’ianMember of scientific Panel of Theology Department of Brothersauthortextarticle2012perThe third part of the Avesta book is called Vendidad (or Vidēvdāt) It includes some Information about creation, Ahura Mazda, Ahreman, several myths and jurisprudenceissves. While Iranian Zoroasterians consider it a merely historical book, Indian Zoroasterians believe that the Vidēvdāt is a holy text. The existence of some complicated and irrational rules in this book indicates the extent of magianism deviance. This fact also shows the religious and cultural anarchism in Iran in that time. After explaining this fact, this article is pointing out the relationship between acceptance of Islam by Iranians and its being a culturally oriented action.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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2012137154http://jostar-elmi.maalem.ir/article_21648_d8892cd7be033aa3c217e5405386a9b4.pdfdx.doi.org/10.22081/jet.2012.21648The Discourse of Intellect in the Paradigm of Traditionalism and ModernismMahdiQasemiauthortextarticle2012perOne of the distinctions between the two paradigms of traditionalism and modernism is in their positions towards intellect. The traditionalism believes in the general intellect and the modernism believes in the partial intellect (ration). The most significant consequence of this paradigm (traditionalism) is the absolute acceptance of intellect and regarding it as self-sufficient and as a result, the denial of the mysteriousness of the universe. The article deals with the shortcomings of the paradigm of modernism from the traditionalist’s perspective and makes us acquainted with their powerful and irreconcilable criticism against the modernistic intellect. The author believes that the aspects of the epistemology of these two paradigms should be clarified for the Islamic addressees in order to be utilized in the dynamic discussions of the authentic Islam with the believers of the western modernity.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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2012155169http://jostar-elmi.maalem.ir/article_21649_b7ad77f75a4970657ebb10dd75dade7f.pdfdx.doi.org/10.22081/jet.2012.21649The Most Important Consequences of Substantial Motion from the Viewpoint of Mullā SadrāRohullahZeinaliauthortextarticle2012perOne of the basic principle of transcendentalism is trans-substantial that has had important results and requirements. These results include different problems in such fields as philosophy, dialectical theology, morality, and interpretation. In this writing the role of this principle in proving God’s existence has been explained from Sadr Al-Muti’allihīn’s point of view based on reasoning of contingency, proving Resurrection and its physicality, making void of metempsychosis from theological issues, proving temporal contingency of the world, connecting changeable to stationary, the soul as being corporeal in contingency and spiritual in survival, identity of subject and object, and proving the intellect by philosophical issues.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10

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2012170185http://jostar-elmi.maalem.ir/article_21650_c1aa01654a36c4ae02ea9dc0b946823f.pdfdx.doi.org/10.22081/jet.2012.21650An Introduction to Modern LogicFātemehElmī RādMember of Philosophy Panelauthortextarticle2012perWith the presentation of a new logic system entitled modern logic or mathematical logic, the Aristotelian logic has encountered appreciation and criticism of some Islamic and Western thinkers. The cyclicality of the principles of classical logic, non-inclusiveness of all relations, non-fruitfulness, and speaking in general terms are among the most important of these criticisms. These two logical systems have differences with each other. The importance and genuineness of expressions and avoidance of verbal fallacies, generality of the inclusiveness of analogies, referent-orientedness, ability to present complex conclusions, and application in many sciences are among the distinguishing features of modern logic comparing classical logic. These two are also different from each other in terms of fundamental postulate. In this writing, while referring to the short history of modern logic and the shortcomings and criticisms directed at the classical logic, the differences between these two logical systems are explained.JostarIslamic Propaganda Office of the Qom Seminary - Khorasan Razavi Branch10